There is an older one who comes to me, he is not often seen here, and he only comes to my place occasionally. When he's here, I just finished arranging the room. There is one red envelop together with a pile of things inside my room, I do not know whether it is Australian dollars or pounds, Beside the red envelope, there is a commemorative album published by "Remembering the Activities of All Jamgon Kongtrul Rinpoche's" entitled "Calling Lama from Afar".
I picked up these two things, a red envelop in one hand and a booklet "Calling Lama from Afar" in another hand. I told that person who came to me said: "You want money or you want this book?" I did not expect him to be shocked after hearing what I said and step back, he folded his palm together and thought for a moment, and finally, he said that he wants both.
In Tibetan, to pronounce the sound of "money" should toot up his mouth. I can see he already toot up his mouth and almost speak out, but his mind reminds him that he should not be like this, how can he think about money? But he swallowed back his word. After repeatedly thinking, he had no choice but give answer of wanting both.
I went on and say: "Cannot be like this, you cannot take both." And follow with a question said: "Tell me honestly, when you are facing with these choices, what come first into your mind?" He replied honestly: "Money Ah!"
This example primarily is to tell us that those are often given by the guru and what disciples need must be matched to be helpful. Like the oral instruction given by guru is what disciple wants, he will accept it naturally; if both can not meet their agreement, no matter how profound, how excellent the teaching is, it won't do any help to this disciple, it will only be wasted.
-- His Holiness Gyalwang Karmapa's Teaching in spring dated February 23, 2013
TRanslated by 龔詠輝
24th Feb –Vajra Vidhya Institute, Sarnath.
On the 14th day of the Tibetan calendar, the Gyalwang Karmapa presided over a day of activities commemorating the founding luminaries of the Kagyu lineage. Organized by the Kagyu Relief and Protection Committee from the Central University of Tibetan Studies as well as the Vajra Vidya Institute, the day was an opportunity to venerate the realized masters who together form the great wellspring of the whispered lineage.
This year marks the 1000th birth anniversary of the glorious Marpa Lotsawa, the great translator who made the arduous journey to India four times in order to receive the sacred instructions and thereby plant the seeds of the practice lineage within Tibet. At the same time, today marks the commemoration of the Mahaparinirvana of Marpa himself and his heart-son Milarepa, the exalted yogi-saint whose remarkable life has inspired countless practitioners for generations. With this combination of lineage milestones, it was a particularly auspicious moment to conduct a day of lineage commemorations in the presence of the Gyalwang Karmapa.
The day's activities began by invoking the blessings of the lineage with a procession of the sacred statues of Marpa, Milarepa, and Gampopa, who together comprise the 'Mar Mi Dag Sum', or the three great Tibetan founding forefathers of the Kagyu lineage. Devotees lined the pathway leading to the gompa, many bearing sweet incense and white khatas to welcome the procession. The statues were escorted on one slow circumambulation of the gompa, led by Tulkus and Khenpos from Vajra Vidya Institute, with the rest of the sangha and lay devotees falling into procession behind.
The statues were then led into the gompa and installed on a dais to the left of the Gyalwang Karmapa's throne, overlooking the assembly. At around 8.30am the Gyalwang Karmpa arrived in the gompa to preside as Dorje Lopon or Vajra Master over an extensive puja. Lasting for 3 hours, the elaborate prayers included praises to Marpa Lotsawa, the sadhana of the Guru Yoga of Milarepa, as well as recitations of some of Milarepa's Gur (famous songs of realization), written spontaneously during his lifetime of intense meditation practice and retreat. At the end of the puja a grand Ganachakra feast offering was made.
Later in the afternoon the Gyalwang Karmapa was Guest of Honor at a tea party organized by the Kagyu Relief and Protection Committee and the Vajra Vidya Institute. Inside a large white marquee on the front lawns of Vajra Vidya, tea and cake were offered to the sangha and lay devotees. Special guests at the tea party included Dr Pema Dorje, Visiting Professor at the Central University of Tibetan Studies as well as personal physician to His Holiness the Dalai Lama, in addition to many other Professors and faculty members from the University.
Afterwards, in the shrineroom above the Vajra Vidya gompa, Khenchen Thrangu Rinpoche personally offered the Gyalwang Karmapa the sacred long-life blessing nectar, which was continuously consecrated throughout the previous 4 days of the Long Life Tsedrup puja, endowing them with especially potent blessings dedicated to the long life of the 17th Gyalwang Karmapa.
At the end of the day of lineage commemoration activities, the Gyalwang Karmapa continued his Spring Teaching series, delivering the fourth day teaching.
24th Feb –Vajra Vidhya Institute, Sarnath.
Day 4 Report
"Within our beings, all of us, there are these uncontrived, natural roots of virtue, these instinctive seeds of innate goodness. We still look for something outside ourselves, not knowing how priceless and how important what we already have is. We need to look at these seeds of virtue in our mind as if they were as rare as a Buddha."
By first being able to see the innate treasure already present in our own minds, we can then work to develop it further and further. "We need to take those virtuous seeds within ourselves and increase them," he said. "We need to elicit the power that is naturally there and work with that until we achieve the ultimate state of awakening."
From exploring the innermost essence of our mind, the Gyalwang Karmapa then shifted the focus back outwards again, by reminding those gathered that sometimes we need to look from the perspective of others to see the full value of our lives. Using the metaphor of a net, in which each individual life is completely connected and completely interdependent with others, we must also be able to see how others find our lives meaningful.
"When we are trying to figure out what the essence or the meaning of life really is, then it's not just a question of looking inside oneself. Sometimes we have to look outwards to see the meaning we hold for others. We have to look in all different directions to be able to see what is good about our life."
Leaving the audience with this beautiful perspective on interdependence, the Gyalwang Karmapa told those gathered that he would continue the next teaching session with a different instruction from the 'Tri Thung Gyatsa' text, on devotion.
The Gyalwang Karmapa's Spring Teachings continue until February 28. In addition to the seven languages already offered, live translation is now also available in Russian.
23rd Feb –Vajra Vidhya Institute, Sarnath.
Day 3 Report
On the third day of his Spring Teachings the Gyalwang Karmapa began by reflecting on the sacredness of the teaching space, and it's preciousness to him personally. Arising out of the vast vision of its Abbot, Khenchen Thrangu Rinpoche, Vajra Vidya Institute is nestled at the edge of Sarnath's Deer Park, the sacred place where the Buddha Shakyamuni first turned the wheel of dharma. The towering Dhamek Stupa, constructed over a millennia ago to venerate the Buddha's monumental act of teaching the dharma, is only a short walk away from where the Gyalwang Karmapa's own teachings are taking place, in Vajra Vidya Institute's temple. "When I come to this temple it's like I have a special feeling that arises here," he said. "Since the time I came to India, for the few small things that I have done in my life they've all started here, in this monastery's temple. It's like this place has been the starting point for everything that I have done."
Returning once again to the theme of the previous day, the Gyalwang Karmapa continued his guidance on how to practice the dharma correctly, until we eventually reach a point where the dharma and our life have merged.
"To really practice the dharma we have to understand the reasons for the dharma, and we have to have full dedication and interest in the dharma. When we have that, only at that point are our dharma practice and the individual who is practicing the dharma no longer separate from each other. That is when the dharma, and the individual who is practicing it, become the same in flavor. That is the point when our dharma practice and this life become part of each other and they share the same nature."
Moreover, as dharma practitioners we also need to truly understand and accept impermanence. We need to develop our ability to be relaxed and open to changes as they naturally occur, accepting situations as they arise around us. Likening the process of change to the natural and beautiful play of the four seasons, the Gyalwang Karmapa reminded those gathered that when things change they can be even better.
"When, because of external or internal circumstances there comes some sort of a change, we need to be able to go along with that change. So whatever happens, we go with the flow of events. If we are able to do this, then in our own mind we can be more relaxed. We can be more expansive. When we go along with that we can be comfortable, relaxed and spacious in our minds. If we are able to do this then we are able to be happy, and to have a comfortable and content life."
The Gyalwang Karmapa then urged his students to uncomplicate their worlds, by keeping a simple outlook on life. Delivering profound guidance with skillful simplicity, he emphasized the importance of living grounded in the present moment, and of seeing the good that is already right in front of our eyes.
"The best thing is to be in the present. It's better if we don't have too high hopes for the past or the future situations. It's better just to stay in the present. Whatever is right in front of our eyes, we need to be able to see the good in it. If we can see the good in it, then good things will be able to occur from that. I really feel that it helps to try to just have a simple outlook on life."
The Gyalwang Karmapa ended the session by sharing one of his own personal strategies for dealing with problems when they arise. "When I have difficulties," he said, "I feel like sometimes it's good to just close the door, relax a little bit, let my mind be a little bit looser and more spacious. I feel that this is helpful, and this is probably something that will be helpful for you as well."
22ND Feb –Vajra Vidhya Institute, Sarnath.
Day 2 Report
Beginning several hours before the scheduled teaching time, hundreds of people began to gather at the Vajra Vidya Institute gompa for the second day of the Gyalwang Karmapa's Spring Teachings. With Khenchen Thrangu Rinpoche once again in attendance, together with Tulkus and Khenpos, monks and nuns, and international and local devotees, the gompa was quickly filled to capacity. A large group of students from the nearby Central University of Tibetan Studies gathered, while a growing webcast audience also tuned in live from across the world, all eager to absorb the Gyalwang Karmapa's vast and profound wisdom.
As the rain of dharma continued for a second day, the Gyalwang Karmapa opened the teaching by once again reiterating the urgency to practice the dharma right now, in this very moment.
"We need to practice the dharma from now. We need to do it on this very seat, in this very session. It's right now that we need to begin the dharma. If we postpone it, if we think to ourselves I'm going to do it tomorrow or the next day, then we will not be able to really practice the dharma well. It's important to understand this."
From this urgent call to practice, the Gyalwang Karmapa then turned his attention to making sure that we do it properly. He observed that there are many people who wish to practice the dharma, but don't truly know how. By focusing mainly on the external appearances of our practice without carefully checking our mind, we can easily fall into the trap of spiritual materialism.
"Sometimes when we practice dharma we think that we need to show some sort of external or physical sign of it. We pay a lot of attention to the rituals and these actions of our body and speech. This is practicing dharma when we're focusing outside. But instead what we need to do is turn our attention inwards. We need to see whether what we're doing is functioning as an antidote to the afflictions or not. We need to see whether we are taming our mind or not. We need to see whether our mind is improving, getting kinder, or not. If we don't look at it in this way then there's no benefit to doing these actions – we think that we are trying to do the dharma, but actually we are just making a show with our body and speech. We are putting on appearances, and that's all we really take an interest in. And the moment that happens, this becomes spiritual materialism."
Expanding his focus to the wider twenty-first century world we inhabit, the Gyalwang Karmapa touched on both the ways it shapes us as people and the ways that we as individuals in turn can shape it. Observing the growing trend towards materialism in the modern world, he encouraged the audience to look beyond the idea that happiness can be found outwards in external things.
"These days in the 21st century it's a very materialistic time. Most of the time, we don't really know what true happiness is. Many people have the idea that external things and external conditions will bring them happiness, and will lead them to the real meaning. But when we think about material things, the more we have of these things the more disturbances we have. The more difficulties we have. Things get more and more problematic. We have more and more busyness, and what happens then is that we lose ourselves. We lose our nature, what really is there."
Continuing his exploration of our place in the modern world, the Gyalwang Karmapa skillfully reminded each person of the important role they play in shaping an increasingly interconnected and ever-more deeply interdependent world.
"In this Information Age people are developing closer and closer connections with each other. All the people in the world are seeing that they have greater mutual connections. It has become very clear to us that these are deeper and stronger connections. When we think about our own good acts and wrong acts, we can see more clearly how they have an effect on the world. We can see that the individual things that we do are connected to the benefit or the harm of the world. They are deeply connected to the happiness and suffering that is in the world. The good and bad acts of one person are becoming the good and bad of the world. When we examine the good and bad that we do, we can see that it is becoming even more profound and even more vast. It's the good and the bad that people do that determine on a fundamental level if there is peace or happiness in the world. It's very tightly connected."
Recordings of the Gyalwang Karmapa's Spring Teachings are available on YouTube in English and Chinese, and are also available for download the day following each teaching session. The live webcast steam can now also be accessed on all mobile devices, including iPad, iPhone, Android, etc.
21st Feb –Vajra Vidhya Institute, Sarnath.
On 21 February 2013 the Gyalwang Karmapa Ogyen Trinley Dorje's main teachers, Khenchen Thrangu Rinpoche, commenced an elaborate Tsedrup (long-life puja) dedicated to the long life of the 17th Gyalwang Karmapa. Lasting for five consecutive days, the extensive prayers are being conducted at Vajra Vidya Institute by tulkus and monks from Thrangu Rinpoche's monasteries, including many who have travelled especially from Nepal.
With the chanting lasting from morning until night, the puja will culminate in a grand long-life Tenshug offering to the Gyalwang Karmapa on the auspicious day of 25 February, which is known as Chotrul Duchen or the Day of Miracles. The 14 days leading up to Chotrul Duchen are considered to be a very auspicious time in the Tibetan calendar, with positive deeds performed at this time being especially potent. In this context, Khenchen Thrangu Rinpoche's offering serves as a particularly powerful cause for the long life of the 17th Gyalwang Karmapa, as well as for the flourishing of his enlightened activities and those of the entire lineage.
The Ninth Khenchen Thrangu Rinpoche, one of the senior most Rinpoche and foremost elders of the present Kagyu lineage, is the Abbot of Vajra Vidya Institute and has also been the Gyalwang Karmapa's personal tutor appointed by His Holiness the Dalai Lama since the Gyalwang Karmapa's arrival in India. As a mark of the importance of his role in the Kagyu lineage, in 2010 at the 28th Kagyu Monlam Chenmo in Bodhgaya the Gyalwang Karmapa performed a special long-life ceremony for Khenchen Thrangu Rinpoche and two other senior Kagyu masters, in the presence of the entire sangha under the Bodhi Tree.
Slight adjustment to the timing for His Holiness the Karmapa's webcasts. They have been extended to 1 1/2 hours with a break on Feb 25. So new schedule is February 21-24, and 26-28, Indian time: 1600-1730
E u r o p e
N o r t h A m e r i c a
New York: 0530-0700
Chicago: 0430 - 0600
Colorado: 0330 - 0500
California: 0230 - 0400
L a t i n A m e r i c a:
Chile; Argentina: 0730 - 0900
Puerto Rico: 0630-0800
A s i a P a c i f i c:
Taiwan, Singapore: 1830 - 2000
Australia (Sydney): 2130-2300
Watch it here: http://kagyuoffice.org/livewebcast
Calculate your local time here:http://www.timeanddate.com/worldclock/converter.html
Happy Lunar New Year!
Title: Tashi Delek!
Artist: 17th Gyalwang Karmapa
4th Feb –Gyuto Monastery, Dharamsala.
DHARAMSHALA, February 4: The Department of Religion and Culture of the Central Tibetan Administration in Dharamsala offered a long life prayer ceremony (Tenshug) to Gyalwang Karmapa Ogyen Trinley Dorje, Monday.
The tenshug offering was held at the Gyuto monastery near the exile Tibetan headquarters. The 17th Karmapa has lived close to His Holiness the Dalai Lama since his escape from China occupied Tibet at the turn of the new millennium.
Monks of the Gyuto Monastery recited prayers as Kalon Pema Chhinjor made the ceremonial offerings, beseeching Gyalwang Karmapa to continue blessing and guiding the Tibetan people in particular and the all beings in general.
Hundreds of Tibetans and foreigners, along with the two Kagyu Members of Parliament and Secretaries of the Departments of Religion and Culture and Home of CTA also attended the ceremony.
At 27, Gyalwang Karmapa is the most prominent teacher of the Kagyu school of Tibetan Buddhism and one of the most widely followed and respected Buddhist teachers.
Speaking to reporters following the ceremony, Kalon Chhinjor said the tenshug offering to Gyalwang Karmapa was part of the Department of Religion and Culture's initiative to conduct long life prayer offerings to all prominent lamas of the four major schools of Tibetan Buddhism and the ancient Tibetan religion of Bon.
Kalon Chhinjor remarked on the deep and ancient bond that the Tibetan lamas and the Tibetan people share and the important role that religion plays in the life of the Tibetan people.
Removal of Obstacles for His Holiness Karmapa? His Holiness Himself Said to Recite the Seven-Line Prayer!
"Dear Dharma Friends,
As many of you know, I had the good fortune to participate in a small KTD audience with our Wish-Fulfilling Jewel, the Gyalwang Karmapa during the Kagyu Monlam in Bodhgaya this past December. Over the years, there has been great concern regarding the Karmapa's ability to travel in order to perform his Dharma activites as the supreme holder of the lineage.
More recently, he mentioned on several occasions that he had not been feeling well. After various medical examinations and tests, there is no certainty about the cause of his sickness.
During our audience with the Gyalwang Karmapa, I asked him what we could do to help remove the obstacles to his buddha activity. He immediately replied, saying that the Seven-Line Prayer to Guru Rinpoche should be recited.
I began reciting the Seven-Line Prayer myself and asked some students at the Albany KTC recite the prayer as well.
After consulting with Khenpo Karthar Rinpoche about how best to procede, I am sending this request on to other Dharma students with shared karma and aspirations. As we are all followers of the peerless holder of the Black Crown, the Buddha Karmapa, I ask you to join me in accumulating many repetitions of the the Seven-Line Prayer.
It would be excellent if we could recite a hundred thousand prayers.
As this is the most renowned prayer to Guru Rinpoche as well as one of the shortest, most of you will know it by heart or will at least have it in among your prayers for personal practice.
For that reason, I thought it unecessary to include a copy of it here.
Please send weekly or monthly totals of the prayer to Mary Ann Duncun, firstname.lastname@example.org assistant director of Albany KTC.
It is fine to pass this prayer request along to other receptive Kagyu practitioners as appropriate.
Every single repetition of the Seven-Line Prayer is dedicated to the long life and unhindered buddha activity of our Yizhin Norbu, the 17th Gyalwang Karmapa, Ogyen Trinley Dorje.
Specifically, we pray that he may travel throughout the world without impediment, especially to his monastic seats of Rumtek in Sikkim and Karma Triyana Dharmachakra (KTD) in Woodstock, New York.
May he reside at ease at these seats for as for as long as he may wish, without the slightest difficulty.
As Kyabje Bokar Rinpoche himself prayed:
The embodiment of the compassion of all buddhas is Karmapa
The unified activity of all buddhas is Karmapa
The one empowered as the regent of all buddhas is Karmapa
Ogyen Drodul Trinley, may your life be long!
Yours in Dharma,
Karmapa Khenno ! Karmapa Khenno ! Karmapa Khenno ! "
Release date: April 16, 2012
Masters of esoteric knowledge and miraculous practices, the lineage of the Karmapas is the earliest of all the recognized incarnate lineages and is said to descend from the great Indian tantric master Tilopa through a chain that includes Naropa, Marpa, and Milarepa. The Karmapas are distinguished by their black crowns, said to have been woven by dakinis and symbolizing the activity of the buddhas. Unlike other Tibetan Buddhist lineage heads, each Karmapa has specific knowledge of his next reincarnation and leaves behind a "Last Testament," a letter to his disciples describing the place and circumstances of their future rebirth, the name of their parents, and so on. At a very young age, each successive incarnation is often able to recognize himself as the Karmapa. In their recounting of the histories of the seventeen Karmapas, the authors reveal the universal and marvelous concealed in the everyday world. Their lively account peppered with anecdotes is the most comprehensive in the West on this subject, with information from Tibetan, Chinese, Mongolian, French, and English sources.
"An unprecedented work, the most complete on the subject in the West. It offers a rich, lively reading on many levels: spiritual, historic, and societal, and contains numerous anecdotes and information drawn from Tibetan, Chinese, Mongolian, French, and English sources." —Université Bouddhique Européenne
"In their book the authors retrace a very lively portrait of the seventeen Karmapas, a history in which the marvelous is part of daily life." —Le Point Magazine
"Wonderful work and very complete. Each chapter retraces the biographies of the seventeen spiritual leaders who are closely linked to the history of Tibet."—Info-Yoga Magazine
"The Karmapa, one of the highest Tibetan dignitaries, is the only one to be compared with the Dalai Lama. The authors retrace the biographies of the seventeen Karmapas who have shaped Tibetan history since the twelfth century." —Bouddhisme Actualité
From the Back Cover
Masters of esoteric knowledge and miraculous practices, the lineage of the Karmapas is the earliest of all the recognized incarnate linages and is said to descend from the great Indian tantric master Tilopa through a chain that includes Naropa, Marpa, and Milarepa. The Karmapas are distinguished by their black crowns, said to have been woven by dakinis and symbolizing the activity of the buddhas. Unlike other Tibetan Buddhist lineage heads, each Karmapa has specific knowledge of his next reincarnation and leaves behind a "Last Testament," a letter to his disciples describing the place and circumstances of their future rebirth, the name of their parents, and so on. At a very young age each successive incarnation is often able to recognize himself as the Karmapa.
In their recounting of the histories of the seventeen Karmapas, the authors reveal the universal and marvelous concealed in the everyday world. Their lively account, peppered with anecdotes, is the most comprehensive in the West on this subject, with information from Tibetan, Chinese, Mongolian, French, and English sources. There are over 50 illustrations/photos in color and black and white.
See all Editorial Reviews
Paperback: 336 pages
Publisher: Snow Lion; Tra edition (April 16, 2012)
Product Dimensions: 1.1 x 5.8 x 9.2 inches